Chinese
忏悔。 用青金石等贵重物品， 偿还所失之誓言，用财物满足。 使圣体舍利增长。 如果莲花誓言破损， 则以贪欲之族的誓言弥补。 迎请贱族上师， 不隐瞒罪过，忏悔百次。 用珊瑚等贵重物品， 偿还所失之誓言，用财物满足。 讲述应说的深奥经卷。 如果事业誓言破损， 则以嫉妒之族的誓言弥补。 迎请婆罗门族导师， 不隐瞒罪过，忏悔十五次。 用因陀罗宝等贵重物品， 偿还所失之誓言，用财物满足。 做供养布施等广大善业， 以此便能成就弥补之大业。 如是说之义。 “最初之意乐以信心”， 意为无论何者退失，都应以最初之意乐和信心，如地狱众生般发出痛苦的呐喊，以强烈的后悔心忏悔弥补。 此退失有五种原因，根本续云： “以意义弥补之殊胜方法， 亦应以五种方式忏悔。 将一切法观为空性， 一切善恶习气， 皆安住于一无所有的心上。 习惯于此则无过失。 于一切精通之上师处， 听闻广阔之法， 广大行持思维修持之事业。 若行持二心之事业， 则根本退失亦得弥补。 若支分退失， 则应思索开示法性虚空之义的， 甚深经卷， 广大考察诸义。 以此则支分不退失。 若因言语而誓言退失， 则应于上师贤士处， 发起建立大寺之事业， 迎请讲法之施主， 聚集一切具智慧者， 宣说誓言甘露之教法。 若因行为而退失， 则应书写广大之佛教经卷， 行持佛法之布施。 以此则行为之退失得以弥补。” 如是亦曾开示。 “禅定之大方便”， 意为以禅定弥补彼等退失之方便。根本续云： “于具习气者之顶门， 有红色光芒如镜子般， 极其炽燃且心明亮， 焚烧具贪欲之蕴。 解脱心之
English
Confession. With great substances such as beryl, Replenish the lost vows, satisfy with wealth. Increase the relics of the holy body. If the lotus vow is broken, Then compensate with the vow of the desire family. Invite a low-caste lama, Do not hide misdeeds, confess a hundred times. With great substances such as coral, Replenish the lost vows, satisfy with wealth. Speak of the profound scriptures to be explained. If the karma vow is broken, Then compensate with the vow of the jealousy family. Invite a Brahmin family mentor, Do not hide misdeeds, confess fifteen times. With great substances such as Indra's jewel, Replenish the lost vows, satisfy with wealth. Do great virtuous deeds such as offerings and charity, By this, the great deed of replenishment will be accomplished. Such is the meaning said. "The initial intention with faith," Means that whatever is lost, one should, with the initial intention and faith, utter a great cry of pain like beings in hell, and confess and replenish with strong remorse. This loss has five causes, as the root tantra says: "The supreme method of replenishing with meaning, Should also be confessed in five ways. Meditating on all dharmas as space, All good and bad habits, Rest in a mind that has nothing. Getting used to this is without fault. At the feet of a lama who is proficient in everything, Listen to the vast dharma, Extensively practice the activities of contemplation and cultivation. If you practice the activities of a double mind, Then the root loss will also be replenished. If a branch is lost, Then contemplate the profound scriptures, That explain the meaning of the nature of reality as space, Extensively examine the meanings. By this, the branch will not be lost. If the vow is lost due to speech, Then one should, at the feet of a lama who is wise, Initiate the activity of establishing a great monastery, Invite the patrons who teach the Dharma, Gather all those with wisdom, Proclaim the nectar of vows. If there is loss due to behavior, Then one should write vast Buddhist scriptures, Practice the giving of the Dharma. By this, the loss of behavior will be replenished." Thus it was also taught. "The great means of samadhi," Means the means of replenishing those losses with samadhi. The root tantra says: "At the crown of the head of one with habits, There is a red light like a mirror, Extremely blazing and the mind is clear, Burn the aggregates with desire. The mind of liberation
Chinese
自性与，光之自性本一，然由白、红、蓝，化为三光点。白光照耀，遍布广大，蓝色乃心之种子。三者合一为身，焚烧语意三业之习气，圆满身语意之誓言。白色于风月轮中，红色因燃火之风而生，摧毁有相之习气。红色于水月轮中，蓝色之智慧水生，洗净一切污秽之物。如是显明之后，瑜伽士应诵此语：焚烧世间需用火，焚烧习气则无需火。如是等等，如词句般清晰地陈述与传达。此法本被视为重要，故不作催促。其他亦可依此类似地结合。引述根本，是为了知晓不一致之处并加以扩展。彼即是彼之殊胜方便，任何殊胜瑜伽士，若有破戒之过失，若不离如是之真如性。如是等等，任何五种堕落，皆是口诀之圆满方法中最殊胜者。任何瑜伽士，若受堕落之影响而遭受惩罚，欲求得解脱之方法为何？若能安住于如实照见诸法之胜观禅定中，此乃堕落之殊胜救护。为何如是说？因于此中，已远离堕落与未堕落之二种言说，故不可言说。于根本续之观点，此方便亦有五种。口诀方便之最胜义：根本与支分彼等中，任何已堕落者，以口诀最胜五法而圆满。若已堕入大堕落，成为上师之士夫，于九位国王之前，进行九种大修行，行持九种大胜行。自己之明妃为何，供养九位上师为明妃。如是根本与支分，以及月与盲所生之堕落，以修行之义而有差别者，七或五或三或一，次第修持之后，即成圆满之最胜。如是所说，应努力为之。如是之堕落应忏悔，即是后悔
English
The nature itself, and the nature of light are one. However, from white, red, and blue, it transforms into three light drops. The white light shines and pervades widely. Blue is the seed of the heart. The three combined are the body, burning the habitual tendencies of the three doors of body, speech, and mind, fulfilling the vows of body, speech, and mind. White is in the center of the wind-moon mandala. Red arises from the wind of kindling fire, destroying the habitual tendencies of signs. Red is in the center of the water-moon mandala. From it, the wisdom water of blue arises, washing away all defiled things. Having become clear in this way, the yogi should speak these words: To burn the world, fire is needed, but to burn habitual tendencies, fire is not needed. Like that, it is like the sound of words that are clearly stated and transmitted. This scripture itself is considered important, so it is not urged. Others should also be combined similarly. The root is quoted in order to know the inconsistencies and to expand them. That itself is the supreme method of that. Whichever excellent yogi, if there is a fault of breaking vows, if he does not move from suchness itself. Like that, any five degenerations, the most excellent method of fulfilling the oral instructions is: Whichever yogi, if he is influenced by degeneration and suffers punishment, what is the method to be liberated? If one abides in the samadhi of truly seeing all dharmas, that is the supreme protection from degeneration. Why is it said like that? Because in that, having separated from the two terms of degeneration and non-degeneration, it is unspeakable. According to the root tantra, there are also five of these methods. The most excellent meaning of the oral instruction method is: Among the root and branches, whichever has degenerated, is fulfilled by the five most excellent methods of oral instruction. If one has fallen into great degeneration, the person who has become a guru, in front of nine kings, performs nine great practices, practices the asceticism of nine great perfections. Whichever is one's own consort, offer the nine gurus as consorts. Likewise, the degeneration arising from the root and branches, and the moon and the blind, those who are distinguished by the meaning of practice, seven or five or three or one, after practicing in sequence, that becomes the most excellent of fulfillment. As it is said, one should strive to do so. Such degenerations should be confessed, which is regret.
Chinese
生起猛烈的（情绪），流下眼泪，竖起汗毛而忏悔是：以大智慧的续部的习气全部无自性地忏悔，以大禅定的火焚烧习气全部而使之消灭，以菩提的光和光芒遣除习气的黑暗全部而使之清净，以行为大浪的水洗涤的方法有四种。忏悔的对境是佛、持明、天、上师、经卷、朋友和成为所依者等。对于这样的事业要努力的誓言啊。楞伽的那些主人们，要知道是对基础完全掌握而详细讨论的。这样说着，显示了意义的本体。如是说后，楞伽的主人等下劣者和殊胜者们，是指眷属们具有誓言。誓言秘密殊胜品，第六十六品讲解完毕。 然后秘密的主人说：‘喂，朋友们’等等，随顺着解释。由士夫自己呼唤而教导第二，以完全听闻续部而解脱的教导是：首先，因为必须依止殊胜的对境上师，所以近似地显示其相，也是为了显示上师观察相的意义。无上精华成熟的缘，大智慧提问的境。这些是成就菩提的大导师，因为断除疑惑且不错谬地出现意义，所以要请教的境，上师金刚阿阇黎是，如同引导众生结合道路的向导。是痛苦所逼迫的殊胜怙主。因为是遣除无明的明灯，所以如同燃烧的珍宝。如同能看见的眼睛。如同了知意义的意的识。因为度过轮回的四条河流，所以如同船只。因为不被轮回的八种怖畏所动摇，所以如同坚硬的城堡。因为不被轮回的军队所动摇，所以如同可靠的城市。因为取出烦恼的旧疾，所以如同医生。因为渡过轮回的海洋而取得寂灭的财富，所以如同商人。如果这样依止，因为具有十种功德的缘故，首先要了解相如何。
English
Generating intense (emotion), shedding tears, and raising hairs to confess is: Confessing that all the habits of the great wisdom tantra are without inherent existence, burning all the habits with the fire of great samadhi and eliminating them, dispelling all the darkness of habits with the light and rays of enlightenment and purifying them, and the method of washing with the water of great waves of conduct is fourfold. The objects of confession are Buddhas, Vidyadharas, Devas, Gurus, scriptures, friends, and those who have become supports. The vow is to strive for such activities. Those lords of Lanka, know that they have fully grasped the foundation and discussed it in detail. Saying this, he showed the essence of the meaning. After saying this, the lords of Lanka and other inferior and superior ones, refers to the retinue who have vows. The chapter on the supreme secret vow, the sixty-sixth chapter, is explained. Then the lord of secrets said: 'Hey, friends,' etc., explaining accordingly. The second teaching is called by the individual himself, and the teaching of liberation by fully hearing the tantra is: First, because one must rely on the supreme object, the Guru, the characteristics are shown closely, also to show the meaning of examining the characteristics of the Guru. The condition for the maturation of the supreme essence, the object of questioning great wisdom. These are the great teachers who accomplish enlightenment, because they cut off doubts and the meaning arises without error, so the object to be asked, the Guru Vajra Acharya, is like a guide who leads beings to combine the path. He is the supreme protector from the dangers of suffering. Because he is a lamp that dispels ignorance, he is like a burning jewel. He is like an eye that sees. He is like the mind's consciousness that knows the meaning. Because he crosses the four rivers of samsara, he is like a boat. Because he is not shaken by the eight fears of samsara, he is like a solid fortress. Because he is not shaken by the armies of samsara, he is like a reliable city. Because he extracts the old diseases of afflictions, he is like a doctor. Because he crosses the ocean of samsara and obtains the wealth of nirvana, he is like a merchant. If one relies on him in this way, because he has ten qualities, one must first know what the characteristics are.
Chinese
因为如果不加以考察，就会有像宣扬恶劣上师过失一样的危险。如“部藏宝库大厦”和“释论钥匙十二”和“决定经教那本身十”和“边际十支分经根本，何处此十地圆满具足耶？”。如是，三部宝藏自然成就，乃是显示自己菩提心之义的三藏。那位上师说：“门禁决定思惟专注念诵行，行证安住见为支分。”所说的意义是，六二和决定三和经四口诀传承之义和，修持与密咒行持和，成就诸与安住和，念诵之声与手印悟，三摩地见地神通考察。如是与十种譬喻一起和，瑜伽的学修边际十和，支分六和，经四和，根本三等等的事物是，此续本身的道瑜伽十，于十地中生起十心，直至证得十地之间的因缘具足且圆满。此义是于瑜伽五和十的各个阶段中所说，那位上师与何种因缘相合与何种因缘不合和，一切时都需要和，下地需要上地不需要和，上地具有下地非境界等等，对于具有圆满通晓功德者是谁等等仔细珍重。在此因字多而畏惧故未添加。过失的边际全部耗尽且，功德如海的彼岸已达，圣者的程度已达未达。如是等等所说的法，以至高无上的方式，远离过失，功德众多圆满或未圆满加以考察和，何时才能达到堪为上师的程度加以考察和，如果依止他为上师，则学修十圆满后是否能获得果位加以考察和，而且不要由上师自己来认知，而是以方便的方式询问他人宣说功德有无等情况，并善加考察。考察后如果具足一切功德，则不应前往他处。如是等等，如此考察后，如果具足一切功德的上师，则应依止为自己的上师，不应前往他处。如是之上的上师